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FOREWORDShri V.P. Munshi Lal Govila ji has asked me to write a foreword on the Light on |AnandYog written by H. H. Data Dayal Mahrishi Shiv Bart Lal Ji Maharaj. This book is beingreprinted by R. S. Murari Lal Ji, retd Executive Engineer, Dehra Dun for the benefit of the public at his expenses.I have spent 55 years of my life in the practice of this Surat Shabd Yog under theguidance of H. H. Data Dayal Mahrishi Ji Maharaj. Now on occasions, especially duringthe night or when I am alone, I feel myself lost physically and mentally swimming in theocean of Light and Sound; and on occasions, I feel altogether lost in all respects of individuality and become an unlimited existence having no form of any kind, prevailingall over itself.During the wakeful condition. I feel happy, contented and blissful, except when there isany pain in the body.In addition to this, my intellect, intuition, experiences and realisations have solved allkinds of problems of human life and received the answers to all my questions that werearising in me; but this is to my own satisfaction. No claim to satisfy others in this respectcan be guaranteed.But whenever I am forced by others to act according to their wishes, I sometimes do feeldisturbed to a certain extent. So I always avoid association of those who unnecessarily put pressure on me to gain their objects. At the same time, I do not put pressure on anyone to achieve my own object.What will be at the end after leaving this condition of wakefulness, dream, semi-consciousness and super-consciousness I cannot say. Although I heartily wish that nature
 
may help me to tell the world all about me. Theoretically I feel, elements of my physical,mental and spiritual bodies will merge into their origin and my individual entity will beno more.Up to this time, my realisation is that I am a bubble or a knot of self-consciousness. Theknot has been opened by this Surat Shabd Yog; but still it exists in its loose conditionwithout having the stiffness or Ahankar in it, visible to the eyes of others. This is what Ihave achieved by this practice. If anyone wants to achieve this end, as I have, I wouldsafely recommend him to follow this path under the guidance of a perfect Master. Such books convince the man to act and achieve his object by crystallising his wisdom.Peace to humanity.To our own readers, young and old of any nation or religion, whatever, that have aspiritual bent of mind, we hope that this improved addition will be more useful.Faqir.18 Railway MandiOrigin of HumanityHoshiarpur, (Punjab)
 
INTRODUCTIONYog is in literal sense means junction, combination, conflux, or meeting. It comes fromthe Sanskrit word ‘yuj’ (to join). In its primary and secondary meaning there is nodifference at all. Harmony or concordance, also, is a sort of Yog or Union. Whenreligious meditation is aimed at, the mind is fixed in something abstract with which itgets bound or tied up. This also Yog or Union.Like other conditions, it has also different stages. They are nothing but expressions of thedegrees of connection with the object of connection. When you are living in a tract or country watered or drained by a certain river, you are, in a way, united with it. For, livingin the basin of that river, you cannot but drink in or absorb the moisture that pervades thewhole atmosphere surrounding it. You live in it, and in a way, are situated within itsinfluence. In Sanskrit this is called ‘Salok-Yog’ (i.e., living with the deity in his particular Zone). Again, when you come into the vicinity of the river, the degree of union iscomparatively enhanced. The moisture thickens into a raised state of humidity, and notonly are you affected and influenced by it, but really you live in close contact with itswatery condition. This kind of Union, or affinity, or closeness in Sanskrit is called‘Samep-Yog’, or Union of nearness. Likewise, when you have dived or plunged yourself in the river, you get surrounded by its water on all sides. Water is below, above, right andleft of you. From tip to toe your body is drenched in the element, which has not now only become an external covering, but it has entered or soaked into your body through thevarious pores of its various limbs. No doubt there is difference between you and the water  but apparently you appear to be a form of it just like a fish in a pond. In Sanskrit this istermed ‘Sarup-Yog’, that is having the same form.After these three comes the intimate union, which is identical union with the object aimedat. In this condition the soul of the man acquires the quality of identification, and inidentifies itself with it. In Sanskrit it is called ‘Sayuj-Yog’; this union maybe termed
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